華嚴經探玄記 5.78

5.78

Fourth, in the comparative measurement of knowing the desires and inclinations of sentient beings, there are also two [parts]: first, explaining that which the simile cannot reach, where each of the ten directions has ten layers, which may be understood as doubling progressively; second, below 'Why is this so?', explaining the superiority. Within this [second part], first the reason for the superiority is questioned, and then the cause of the superiority is explained. Herein, first [stating that it is] not done for a finite or limited purpose, etc., clarifies that the former does not equal this; later, below 'desiring to know completely', clarifies the aspect of surpassing the former. Herein, the first sentence is general, meaning that through the Tathāgata's power of knowledge of all sentient beings' desires and inclinations, one knows the ocean of sentient beings' desires and inclinations; thus it says 'various desires and inclinations'. Below, in the specific demonstration, there are two: first, knowing specifically in terms of phenomena; second, below 'each sentient being', knowing generally in terms of persons. The treatise names the former 'pervasive knowledge' and the latter 'subtle knowledge'; it can also be that the former is the aspect of difference and the latter is the aspect of sameness. In the former there are twenty-three clauses: 1. In terms of the differences in sentient beings' seeking minds, they are called 'immeasurable desires'; because they equally anticipate a single result, it is said that they 'are immediately one desire'. Although they equally anticipate a single result, their seeking practices are ever distinct; hence it says 'without destroying the nature of all desires'. Furthermore, because the thought of wishing is not two, and they are equally subsumed under the mental factor of desire among the particular mental states, with the mental dharma not being different, it is therefore said 'they are immediately one'; yet as what they delight in is differentiated, it says 'without destroying', etc. This is framed in terms of the mind of a single sentient being, where the many kinds of desires and inclinations earlier and later are identical without obstruction. 2. Desires and inclinations are multitudinous, deep and vast like an ocean. 3. The causal arising of the oceans of minds of desires and inclinations among distinct types of sentient beings is unobstructed, hence they are mutually identical. It also means that knowing the wholesome, unwholesome, and indeterminate in one sentient being, all sentient beings are likewise; hence it says this. 4. Regarding a single sentient being, knowing according to the various desires and inclinations earlier and later in the three periods of time; and as the compassion toward each and every sentient being is likewise, it therefore says 'all', etc. 5. Among them, those of the same category are called 'similar', and those with different objects of delight are called 'dissimilar'. 6. In terms of the desires of the three vehicles being differentiated, they are called 'all'; as they equally return to the one vehicle, they are said to 'be immediately one desire'—in reality, being the one vehicle, it is called 'one desire'; provisionally opening the three vehicles, it is called 'all desires'; and framed in terms of unobstructed causal arising, this applies across self and others and the stages, as should be understood. 7. Identical to the Buddha's fruit-cognition, this is because it is the power of knowledge of desires and inclinations among the ten powers. 8. Seeking the three vehicles, etc., is called 'surpassable desire'; seeking the one vehicle is called 'unsurpassable desire'. 9. If what is sought is ultimate, it is called 'desire without remainder'; the reverse of above is called 'with remainder'. 10. Seeking principle is called 'equal'; seeking phenomena is called 'unequal'. 11. Relying on other mental factors is 'having a support'; the desire mental factor arising alone is 'having no support'. Furthermore, arising desire by relying on objects is 'having a support'; knowing that objects are mind-only and mental cognition has nothing to cling to is 'having no support'. 12. Seeking in common is called 'shared'; seeking differently is called 'unshared'. 13. Desire in the causal stage is called 'finite'; reaching the stage of the Buddha-fruit, it is called 'infinite', because the afflictive hindrances are exhausted. 14. In accord with principle, it is called 'wholesome desire'; contrary to principle, it is called 'unwholesome'. 15. Flowing along with the current is called 'worldly'; going against the current is called 'transmundane'. 16. Seeking the Buddha's virtue of wisdom is called 'desire for great wisdom'. 17. Seeking the Buddha's virtue of severance is called 'pure desire'. 18. Surpassing the stages of ordinary beings and Hinayāna is called 'superior desire'. 19. The desire to achieve the realized wisdom of prajñā of the various bodhisattva bhūmis. Also, the treatise explains that the desire for great wisdom is at the lineage stage; pure desire is the stage of seeing; superior [desire] is the stage of cultivation; and unobstructed wisdom is the stage of effortless activity at the eighth bhūmi and above. 20. At the stage of the Buddha-fruit, great wisdom is unobstructed, completely luminous, and liberated. 21. Defiled yet undefiled is called 'pure desire'; undefiled yet defiled is called 'impure'—moreover, if it departs from worldly fame and profit, it is called 'pure'; if it seeks worldly fame and profit, it is called 'impure'. 22. Seeking much is called 'broad'; seeking little is called 'narrow'—moreover, great compassion saving sentient beings is called 'broad'; exclusively seeking one's own deliverance is called 'narrow'. 23. Seeking the profound is called 'subtle'; seeking the shallow is 'coarse'. Below, in distinguishing the common aspect of desires in terms of persons, first the number ten is raised, but only eight names are listed; this is a reduced number ten. 1. Oppressed by the suffering of saṃsāra, one consequently delights in nirvāṇa; that is, mindfulness of pleasure due to suffering, like a prisoner seeking release. 2. In matters wholesome and unwholesome, desire and inclination arise due to hearing and contemplating; hence it is called 'expedient desire'. 3. Seeking agreeable matters is called 'wishing desire'. 4. Once obtained, not letting go is called 'tasting and attaching desire'. 5. Arising due to past causal seeds, it is called 'arising in accord with causes'. Furthermore, it arises from thoughts: the sūtra says, 'Desire, I know your root; you only arise from thought. If I do not think of you now, you cannot arise again.' 6. Arising by externally relying on objects is called 'arising in accord with conditions'. Also, being initiated, transformed, and guided by good and bad is also called 'arising in accord with conditions'. 7. Leaving no dharma unsought is called 'exhaustive desire'; also, seeking the exhaustive cessation of nirvāṇa is also called 'exhaustive desire'. 8. Broadly seeking all dharmas is called 'all desires'; also, seeking boundless bodhi is also called 'all desires'. Below, in the general conclusion, 'net of desires' has three meanings: 1. The meaning of difficult release: just as fish and birds find it difficult to escape worldly nets, due to the various nets of desires, saṃsāra is difficult to escape; this is framed in terms of defiled desires. 2. The meaning of dredging and filtering: like fishing nets dredging, this means giving rise to pure desires to dredge sentient beings and cause them to emerge from the suffering sea of saṃsāra. A lower passage says: 'Spoken by the King of Wisdom, desire is the root of all dharmas. One should give rise to pure desire, with an intent to seek the unsurpassed path.' This is framed in terms of pure desires. 3. The meaning of mutual reflection: like the distinctions in Indra's net, defiled, pure, and other desires intersect without obstruction, layer upon layer entering one another; hence it is called a 'net'; this is framed in terms of the essence of desire.